Ruwanweli Seya Dagoba

Moonstone

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  Bodhi Tree at Anuradhapura

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  Nirvana in Isurumuniya Temple

Sigiriya Rock

As per the legend, In 477 CE, Kashyapa, the King's son by a non-royal consort, seized the throne from King Dathusena following a coup assisted by Migara, the King's nephew and army commander. The rightful heir, Mugalan, fearing for his life Mugalan fled to South India. Now King Kashyapa also had a feeling that he will have to face an attack from Mugalan, so King Kashyapa moved the capital and his residence from the traditional capital of Anuradhapuram to the more secure Sigiriya. During King Kashyapa's reign (477 to 495 CE), Sigiriya was developed into a complex city and fortress. Most of the elaborate constructions on the rock summit and around it, including defensive structures, palaces, and gardens, date from King Kashyapas ruling period. Kashyapa was defeated in 495 CE by Mugalan and he moved the capital back to Anuradhapura, and Sigiriya was turned into a Buddhist monastery, which lasted until the 13th or 14th century. After this period, no records are found about Sigiriya until the 16th and 17th centuries, when it was used briefly as an outpost of the Kingdom of Kandy King Kashyapa was the son of King Dhatusena. Kashyapa murdered his father by walling him up alive and then usurping the throne which rightfully belonged to his brother Mogallana, who was Dhatusena's son by the true queen. Mogallana fled to India to escape being assassinated by Kashyapa but vowed revenge. In India he raised an army with the intention of returning and retaking the throne of Sri Lanka which he considered to be rightfully his. Knowing the inevitable return of Mogallana, Kashyapa is said to have built his palace on the summit of Sigiriya as a fortress and pleasure palace. Mogallana finally arrived and declared war. During the battle Kashyapa's armies abandoned him and he committed suicide by falling on his sword. In 1831 Major Jonathan Forbes of the 78th Highlanders of the British army, while returning on horseback from a trip to Pollonnuruwa, encountered the "bush covered summit of Sigiriya in the 1890s. H.C.P. Bell was the first archaeologist to conduct extensive research on Sigiriya. Sigiriya site contains the ruins of an upper palace located on the flat top of the rock, a mid-level terrace that includes the Lion Gate and the mirror wall with its frescoes, the lower palaces located behind the lavish lower gardens, and moats and ramparts which protected the citadel. The site was both a palace and a fortress. Frescoes The painting in on the ceiling of the location called the "Cobra Hood Cave" true identity of the ladies in these paintings still have not been confirmed. Different people have different ideas about the identity of these paintings. Some believe that they are the ladies of the king's while others think that they are women taking part in some kind of religious observances. These pictures have a close resemblance to paintings seen in the Ajanta Caves which are Located in India. The Mirror Wall Originally this wall was so highly polished that the king could see himself whilst he walked alongside it. Made of brick masonry wall and covered in highly polished white plaster, the wall is now partially covered with verses scribbled by visitors to the rock. The mirror wall has verses dating from as early as the 8th century The boulder gardens consist of several large boulders linked by winding pathways. They were used to be pushed off from the top to attack enemies when they approached. The terraced gardens are formed from the natural hill at the base of the Sigiriya rock. A series of terraces rises from the pathways of the boulder garden to the staircases on the rock. From this staircase, there is a covered path on the side of the rock, leading to the uppermost terrace where the lion staircase is situated.

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  Frescoes of women

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  Lion's Gate

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  Top of Sigiriya Rock

Seated statues of Buddha (in the second cave)

Geologically it is formed by a combination of two rock outcrops or inselbergs, each of domical shape. The cave temples with the paintings and statues are about halfway to the top of the hill. The caves are along the join between a rock plateau and a rock wall. A white brick verendah extends out from the rock overhang, adding a walkway outside the caves. Although the caves have been in use since pre-historic times, its ascendancy as an important monastic centre probably begins with the story of King Valagambahu also known as Vattagamini Abhaya. The King took refuge in the caves in the 1st century BC during an invasion from India. As the king fled he was mocked by a Jain priest who called out and shouted "look, the great black lion is fleeing". This statement made by the monk made the king very angry and he vowed to destroy the Jain monastery and build a Buddhist monastery in its place when he would drive away the invaders one day. The Mahavansa chronicle records that as the king fled, one of his queens Somadevi stayed behind. One of the seven invading chiefs took her as his wife and returned to India. One of the chiefs stayed behind but was slain by one of his men who assumed power. This was a pattern repeated and a succession of invaders assumed power having slain the previous holder. The king who was in hiding was protected by the monks who occupied the Dambulla rock. After fourteen years of hiding, the king emerged to drive the Indian invaders away and returned to the capital at Anuradhapura. True to his promise he destroyed the Jain temple and built a big Buddhist monastery. Although there is an absence of written records, it's generally believed, that in gratitude, he carved drip ledges and took steps to transform the caves of Dambulla into a monastery complex. Given the long history of the caves, it is not surprising that some of the frescoes on the walls are around 2000 years old. The earliest reference to the complex is in the ancient Sinhalese chronicle the Mahavansa, which refers to a Jambukola Vihara in the reign of King Vijayabahu (1055 -1100 AD). In a rock inscription made by decree of King Nissankamalla (1187-1196 AD) it is referred to as Svarnagiri Guha or the Golden Rock Temple.

Maha Seya Dagoba

Invitation Rock

This is one of the most important cultural sites in Sri Lanka as Mihintale is recognized as the cradle of Buddhism in Sri Lanka. Legend has it that Devanampiyatissa, the son of Mutasiva, was a pious and wise man and that on his ordination as king precious gems and minerals sprouted on to the surface. There may be some truth underlying these legends as Sri Lanka is the fifth largest producer of gems in the world. The legend may be related to the discovery of a gem rich area at the time of the king's coronation.
The king was too modest to accept all this for himself and sent a delegation of ambassadors laden with gifts to the court of the Emperor Asoka. They were entertained for five months in his court and sent back with the message that the great Emperor Asoka had embraced Buddhism and the recommendation that Devanampiyatissa does likewise. The message seems to have fallen on deaf ears. Deciding more persuasion was needed, Asoka sent his own son Mahinda, and daughter Sangamitta who had also adopted the faith and become a monk and nun. In 247 BC Mahinda with the monks Iththiya, Uttiya, Sambala, Baddhasala and Sumana Samanera alighted on the Aradhanagala Peak at Ambasthala in Mihintale.
Legend has it that Devanampiyatissa was pursuing a deer with a hunting party when he heard his name called out. Hearing his fist name being called out the king turned in astonishment to see who would have the courage to call him by his first name. After meeting the King Devanampiyatissa and his Ministers, Mahinda Thera converted them to Buddhists and established Buddhism as the religion of the people.
The Chetiyapabbata Vihara on the missaka Pabbata was founded by King Devanampiyatissa (250-210 BC) and presented to Arahat Mahinda. The chronicles record that Mahinda learnt the local language and was very successful in converting the masses. He also translated from Pali into Sinhala the Thripitaka or the sacred cannons as well as an accompanying commentary the Aththakatha. Devanampiyatissa accepted plans from Mahinda to build thirty two stupas and personally cut the first furrows in to the earth using golden plough drawn by two elephants. The Mihintale complex grew rapidly to a center of Buddhism. However Mahinda could not ordinate women and therefore his sister Sangamitta the nun followed him later. Her visit was all the more momentous because she brought a branch of the sacred Bodi tree under which the Buddha attained Nirvana.
Chronicles record that the great Asoka cut the branch himself and took it on boards a vessel berthed on the Ganges.He accompanied it up to the point of departure on the open seas. When the vessel arrived in Sri Lanka, Devanampiyatissa dashed into the water and began chanting piously. The sapling was carried in pomp and planted in the then capita of Anuradhapura. The tree is still alive today and is the oldest historically recorded tree. The childless Devanampiyatissa passed away and was succeeded by his younger brother Uttiya. Mahinda survived another eight years and on his death was cremated with much pomp. Some believe that his remains are enshrined in the Mihindu Seya. Fa-Hien says that there were about 2000 Bhikkus at the time of his visit to Mihintale during his two years on the island between 411 and 413 AD. King Parakramabahu (1153-1186 AD) is said to have restored sixty four chetiyas at Mihintale. In the 5th Century AD. Mihintale passed into the hands of Mahayanists of the Abayagiriya Vihara.

Mangrove forest

【Dutch Bay】
The Dutch Bay at Trinco can suffer from a very dangerous undertow, so take great care is to be taken if you want to go swimming there. The best beaches in the Trinco area for swimming are to the north of the city, particularly at Nilaveli. Kinniyai. 8kms northwest of Trinco, are some hot wells which legend relates were created by Vishnu to distract the demon king Rawana, who named his mother, thinking that she had died. There is no place to soak here but you can slosh with buckets of hot water.
【The Commonwealth War Cemetery】
It is about 4.5 km north of Trinco on the Nilaveli road is the last resting place for many servicemen who died at Trinco during the WWII. It's beautifully kept and the friendly caretaker, who lives next door can show you a record of exactly who's buried where, may be if you would wish to locate a particular grave. A surprising number of foreigner's visit this spot.

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  Koneswaram Kovil

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  Koneswaram Kovil

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  Snorkeling in Pigeon Island

Townscape of Kandy

In the picturesque hills of the Central Province of Sri Lanka lies Kandy, the last capital of the kings. Here, an annual national festival of great magnitude and magnificence, the Kandy Perahera, combines religious, cultural, and historical aspects. It is also known as the Sri Dalada Maligawa Perahera; perahera signifies "a procession," and Dalada Maligava means "Temple of the Sacred Tooth."
The history of this festival dates back to around fourth century CE, when King Kithsiri Megawanna received from India the Sacred Tooth, a relic of Buddha, and placed it in a casket logged in an edifice built in the third century BCE by King Devanampiyatissa, who made Buddhism the national religion of Sri Lanka. This relic became the symbol of monarchy and was venerated to invoke blessings on the king and his people. The elected king had to pay homage to this shrine before being crowned.
The Mahavansa, an ancient chronicle, records that King Kithsiri ordered that the sacred tooth be taken around his capital city of Anuradhapura once a year in a great festival. This ruling was faithfully adhered to by succeeding kings, as the fifth-century Chinese traveler Faxian confirmed. Once Anuradhapura was replaced as the capital by Polonnaruwa and then by the regional capital Kandy, it is doubtful whether the procession continued to be held annually.
The Esala Perahera, as we know it today-which combines the Buddhist rite with the four Hindu devale peraheras -was inaugurated in 1775 by King Kirthi Sri Raja-singha. At that time the Sacred Tooth relic was then carried at the head of the devale processions, but today it is replaced by a duplicate casket, which contains a few lesser relics.
The Esala Perahera is held in the lunar month of July-August. On the day following the new moon in July, an Esala tree is cut and kap planted as a vow that the perahera will be held. Owing to an overlay of Hindu influences, the processions now are confined for five days within the precincts of the four Hindu devales, or temples. On the fifth night, the four peraheras emerge into the street and combine with the Maligawa Perahera at the entrance to the Maligawa. The Randoli Perahera, which is the main one, is named after the randoli, the golden palanquins in which the queen and the monarch's concubines formerly brought up from the rear, adding luster to the pageant. The four golden palanquins now represent the four devales.
Dressed in a magnificent costume, the Nilanic places the casket on the howdah on the back of the Temple Tusker, a majestic elephant. Richly caparisoned, it moves to the rhythm of the music, walking on a white cloth (pavada), which is spread for it as a mark of respect to the relics.
The procession is flanked by dancers of several traditional schools: dancers, wearing elaborate headdresses and breastplates of multicolored beads: and performing various dance forms to name a few uddekki dance; pantheru dance; naiyandi dance and so on, who perform in the Visnu (Vishnu) and Kataragama devales. Devales are small shrines This awe-inspiring procession, with more than a hundred elephants, wends its way through the streets for five nights. It concludes with a day perahera and water cutting ceremony in the Mahaveli River. The perahera then breaks up, and each devale procession goes back to its respective devale.

Galle’s lighthouse

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  Galle’s townscape

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  Galle’s Sun Bastion

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  Mosque

Beautiful beach with few people

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  Catamaran

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  Blue Whale